458 Chap. i o. An Expofttionupon the Book of J O B. VetC4° Bfiaiíquando defpícere,fo CCrnere.[U7A- contemptti, he knoweth it fully : indeed the matter was ever before him,and ever ful ly known, he knew it from eternity : things are known to him before they are, by whom all thingsare. The Lord needethnot toput queftions, or to be informed by confeffions. God is able to prevent our queftions with refolutions,and to give us anfwers be- fore we give him our doubts (Job. 16. 3o.) Now are rye fore that thou knowejt all things,andneedejt not that any manJhouldasl1 thee; he that is acquainted with our doubts before we propofe them,can anfwer themas loon as we propofe them. Seeing it is thus ( faith yob) why am I held fo long upon the rack todraw out the mat- ter fromme ? I know thoudort not fudge me as man judgeth, by enquiring into or comparing circumflances and adions, anfwers and queftions. Thou art able to make out a judgment ofme and ofmy condition froni thy own knowledge, without the contri- bution ofmy anfwers to thyqueflions, or ofother mens teltimo ties concerningmy adions, Thoufeel;not as manfeeth. Laflly, To have eyes of fíejh, and to fee as man, is to fee with (corn, or with difdain. The original word which we tranllate to fee, put alone, fignifies feomtimes to defpife. The Prince of Ty- rus is threatned thus ( Ezek. 28. 17. ) I will lay thee before. Kings, that theymay behold ( that is, defpife and deride) thee; And the Spoufe in the Canticles ( Chap 1.6. ) deprecates, Look tE, i upon me, becaufe I am black, becaufe the Sun bath lookedupon me; that is, God hath looked upon me with a fcerching eye of difpleafure, and made me black with troubles, do not ye look upon me with a fcornfuleye of difdain, bccaufe ofmy blacknefs. Thus God feeth or looketh not as man teeth i,he looketh not dif dainfully upon a poor afflicted foul, as men do upon their friends in their afilidion, or as ) e my friends do upon me in mine affli- dion. This is the fourthdifhonourable thought,which Job removeth from God. His eyes are not eyes of fifth, befeetb not as manfeeth, either in reference to the truthor manner, the clearnefs or fpeedi- nefs, thecertainty or impartiality, the infallibility or charity of his judgment. Upon all which his former requefl' is again to be inferred, Shew me wherefore thou conteade(t with me. He proceedeth to a fifth, which he alto by wayofinterrogati- on removeth fromGod, and fo vertually rc-neweth fthe fame pe- tition. Verfe
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